the \fest. \[hat are the origins of these tensions? The late Pope visited Greece and the Jerusalem Patriarchate, and attempted to visit Russiaand the Ukraine before he died. Is there any reason to believe that these gestures toward uniry are anything but an atrempr by Rome to bring the "recalcitrant" Orthodox back into the fold? \fas all this a veiled attempt toward proselytism? The answer to thesequestionscan be traced back rc 1054 when "anarhemas" were exchanged berween the Pope of Rome, Leo IX, and the Patriarch of Constantinople, Michael Cerularios. At this time there were two primary issues that separatedthe Latin'West and Greek East: disagreementsover the "Filioque" clause,a unilateral addition to the Nicene creed, and the primacy of the Bishop of Rome (the pope). Although these issues were the theological basis of the rift, they were overshadowed by political considerations rhar only increased the separation as rime passed. Among the numerous atrempts at reconciliation, there was the infamous Council of Florence of 7439, at which a false union document was signed and subsequently repudiated. The absolute authoriry of the Pope of Rome and papal claims of universal jurisdiction culminating in papal "infallibiliry" proclaimed at Vatican I in 1853, was rhe "straw that broke the camel'sback' and cemented the rift. Sincethat day,numerous arremptsto coercevastpopulations ofEastern Europe and Russia ro accepr Romet authoriry merely exacerbated the tensions. In the 16'h century for example, shifting political boundaries caused forced conversionsof the Orthodox by Roman Catholics, especiallyJesuits, legitimized by the Council of Brest-Litovsk in 1596, which proclaimed the "union" of the Orthodox and Roman Catholic Churches within the Polish-Lithuanian State. In order to facilitate the "uniting" of Orthodox Christians with the Se. lf
Rome, the Orthodox were allowed to retain the Eastern(Byzantine)Rite and all the aspectsof Orthodox worship: icons, iconostasis, vestments, the liturgical servicesof St. John Chrysostom and St. Basil, with the only difference being the commemorarion of the Pope instead of the Patriarch. These Churches came ro be known as "L-Iniate"Churches, a term Eastern Catholics find offensive. Today, there is a sharp division between members of these Churches and the Orthodox over church properry, and accusationsof proselytism on both sides. It was over this sensitive point of "Uniatism" thar the last wish tf Poo. John Paul [I to visit Russiaand p.rson"ily return a venerated miraculous icon of the Virgin Mary met with resistance from Aleksei II, Patriarch of the Russian Orthodox Church. In one of his last written statements, the Pope expressed his deep disappointment that he was nor able to visit Russia, as he had to almost every other country in the world.
"Has a brother been the occaslon of some trral for you and hasyour resentment led you to hatred? Do not let yourself be overcome by thls hatred, but conquer it
with love."
TENSIONSTODAY Theologians involved in Catholic/ Orthodox dialogues today generally accept that "Uniatism" is inconsistent with both Roman Catholicand Orthodox ecclesiology.\(hen such dialogues break down, it is usually over rhis sensitive issue. Although Uniates are described as Eastern Orthodox or Greek Catholic Churches, they remain, in fact, simply an eastern or oriental rite within the Roman Catholic Church. The Orthodox insist that if the Roman Catholic Church wishesto be consisrentin its ecclesiology, it must srarecaregoricallyand openly that Uniate Churches are a part of the Roman Catholic Church and nor seDarare Easternor Oriental Churches. The recenr meerings of Pope John Paul II and Ecumenical Patriarch Bartholomew have brought the fi^/o Churches closer ro this understanding
-St. Maxlmos the Confessor